The early second millennium in South India saw a culmination of scholarly activities in the sphere of Śaiva and Vaiṣṇava devotional movements, including both philosophical and ritual discourses. While we tend to study these separately from each other, for Śaiva and Vaiṣṇava thinkers both aspects – theological speculations and ritual practice – played an integral part in their intellectual and daily lives, and thus we should consider their theological works deeply entangled in the ritual world they moved in.
Further, these scholarly activities were embedded in an environment with a long history of Śaiva and Vaiṣṇava interactions, with some works showing passages conceived in direct response to their competitors. The present workshop aims to transcend disciplinary boundaries and investigate the interactions between both Śaiva and Vaiṣṇava thinkers as well as theological theory and ritual practice and how these may be manifested in discourses of identity on both an ideological and a practical level. Some of the questions will be: Do ritual practice and theological theory correspond to each other? How did theories develop from rituals and subsequently feed back and impact theological discourses and vice versa? To what extent do rituals presuppose an identification between God and His human devotees? And does the answer to this question depend on a dispute between opponents, who upheld the opposite view (i.e., a non-dualist Śaiva answer may depend on a dualist Vaiṣṇava opponent)? Or how much do Śaiva-Vaiṣṇava or intra-Vaiṣṇava and intra-Śaiva exchanges shape prescriptive and theoretical discourses on ritual practices relating to external religious markers?
In order to pursue this set of questions, a range of specialists has been asked to choose a passage from key works that shaped the intellectual and ritual life of early medieval South India. While an introduction to each of the sources will be presented, the sessions will focus on the joint reading to be held in the light of this set of guiding questions. In addition, further specialists have been invited to join the reading and contribute towards the discussions.
You can read the whole program here.
(I have been asked to write a short introduction to Viśiṣṭādvaita Vedānta and would like to test it on you, dear readers. Any comment or criticism would be more than welcome!)
In its full-fledged form, the Viśiṣṭādvaita Vedānta (henceforth VV) is a Vedāntic school, thus one which accepts the authority of the Upaniṣads, the Brahmasūtra and the Bhagavadgītā and which recognises a form of God as brahman (on the various ways of understanding God in India, see here). The full-fledged VV accepts also further groups of texts, namely on the one hand the Pañcarātra (a group of Vaiṣṇava texts prescribing personal and temple rituals, see Leach 2012, and, here) and on the other the Tamil devotional poems collected in the Divyaprabandham.
Basically, I would say no, since there are topics for which it is meaningful and rational to resort to arguments from authority. To name an example, if I want to know how you feel, the best thing to do is to ask you.
But even if you don’t agree, let me point to the distinction between
- the use of such arguments as a way to close a discussion (e.g., “It is the case that X, because an authoritative source said it”)
- the use of such arguments as part of a discussion or as opening a discussion (e.g., “An authoritative source tells us that X, how shall we understand it?”)
The Viśiṣṭādvaita Vedānta is a philosophical and theological school active chiefly in South India, from the last centuries of the first millennium until today and holding that the Ultimate is a personal God who is the only existing entity and of whom everything else (from matter to human and other living beings) is a characteristic.
Several distinct component are constitutive of what we now know to be Viśiṣṭādvaita Vedānta and are not present at the time of Rāmānuja:
- 1. The inclusion of the Āḻvār’s theology in Viśiṣṭādvaita Vedānta
- 2. The Pāñcarātra orientation of both subschools of Viśiṣṭādvaita Vedānta
- 3. The two sub-schools
- 4. The Vedāntisation of Viśiṣṭādvaita Vedānta
- 5. The impact of other schools
The starting point of the present investigation is the fact that between Rāmānuja and Veṅkaṭanātha a significant change appears to have occurred in the scenario of what was later known as Viśiṣṭādvaita Vedānta (the term is only found after Sudarśana Sūri). The Viśiṣṭādvaita Vedānta as we know it was more or less there by the time of Veṅkaṭanātha, whereas in order to detect it in the oeuvre of Rāmānuja one needs to retrospectively interpret it in the light of its successive developments. This holds true even more, although in a different way, for Rāmānuja’s predecessors, such as Yāmuna, Nāthamuni and the semi-mythical Dramiḍācārya etc.
Last week took place one of the main (or the main?) conferences for Sanskrit scholars, namely the 16th edition of the World Sanskrit Conference, of which you can read a short summary by McComas Taylor on Indology (look for it here). Marcus Schmücker and I organised a panel called One God—One Śāstra, Philosophical developments towards and within Viśiṣṭādvaita Vedānta between Nāthamuni and Veṅkaṭanātha. You can read the initial call for papers here.
Was Rāmānuja the first author of the Vedāntisation of the current(s) which later became well-known as Viśiṣṭādvaita Vedānta? Possibly yes. But, one might suggest that there are many Upaniṣadic quotations also in Yāmuna’s Ātmasiddhi and that Rāmānuja’s Śrībhāṣya seems to speak to an already well-established audience, and I wonder how could this have been the case if he were the first one attempting the Vedāntisation…
Some authors tend to think that once upon a time there was one Yoga and that later this has been “altered” or has at least “evolved” into many forms. According to their own stand, they might look at this developments as meaningful adaptations or as soulless metamorphoseis.
It is difficult to disentangle the different roots of what is now known as Śrīvaiṣṇavism, since this term is usually the label attributed to the religious counterpart of the philosophical-theological school of Viśiṣṭādvaita Vedānta. However, Vaiṣṇavism was apparently an important presence in South India well before the beginning of the philosophical enterprise